| Summary: | 碩士 === 真理大學 === 宗教文化與組織管理學系碩士班 === 99 === The critical realization of pedestal incorporated upon three subjects: i) The religious communities’ strategies of the mission hold firmly on the “ultimate concern” of the subject-matter; ii) What is the role of the media which the religious communities are able to attain; iii) What is the practical determination which is able to bound the communities to work together.
The thesis, therefore, fundamentally works on the case of “Tao Lan-Chin Community”: an urban aborigine group through their transforming history from the past to the modern common era. It will focus on the “Oral-history” of the Tao Lan transposes: What does the tribal history effect to the members of the community? How does the people bound to the tradition? What is their “ultimate concern” to their religious-matter? And to what extend the religious communities able to provide the successful strategies of the mission.
The thesis, of course, shall begin with the 1950s’, when the Christian ministry reached to the Orchid Island, it caused a rapidly develop of the communities. The people of the island had a chance to get in touch with outsiders, namely: the missionaries and culture of the Christianity that made a deeply stirred up and having a mutual interchange with the Christianity and thus formed the “Tao Lan-Chin Community”.
Officially opened up the door for the tourists in 1967, the most of the youth of Tao Lan-Chin had a strong inclination to go to Taiwan either for study or hunting for a work. Thus, there were a tide of going abroad to Taiwan, and the “Tao Lan-Chin Community” was launched.
The main concern for the “Tao Lan-Chin Community”, from 1950 to 1990, was a immense changed, e.g., the improving living condition getting better than ever before; the adjustment for the new culture shocks namely: the tourists and the missionaries both of them were foreigners to the “Tao Lan-Chin Community”.
Unfortunately, after 1990s’ there were another waves of crisis for the people of “Tao Lan-Chin Community”, i.e., the issue of the ecological pollution. In the beginning the Christianity and the “Tao Lan-Chin Community” knew that there must be some way which was able to fit into the needs of the strategies that lead to change the current situation. On this account, the Christianity lead an effective achievements for the mission in terms of the spread of the Gospel as well as the social concern.
After 1987 the “Tao Lan-Chin Community” shifted from their formal concerns to focus on the nuclear pollution of the Island. Regrettably, the “Tao Lan-Chin Community” main efforts could not meet the needs of the people of the island. Hence, the people of the Island could not gain fully support from the “Tao Lan-Chin Community” on the issue of anti-nuclear movement. For this reason, they engaged for diverse goals of their own policy. They not only lost their friendship but also abandoned their support each other. Finally, they had to break up and dismiss.
Of the issue of the “Tao Lan-Chin Community” as an working example: from its establishment to its declination. The important of the strategies of the mission of the religious communities must firmly hold on the “ultimate concern” of the subject-matter of the people. And working together side by side through the concrete believes in order to purchase the same goals.
|
|---|
